English
Moreover, all phenomena are Dharmata, because if it is thought so, from the perspective of different appearances, the proposition that all phenomena are not Dharmata is negated. Why? Because it is the appearance of the essence. Even if the essence is the same, the appearances are different, if it is not Dharmata, then what is it? If it is said that the pervasion is not established, then the appearance is not pervaded by the essence, and the various ornaments made of gold are not pervaded by gold, and it will become a fault of not being gold, etc. There are two views that consider it to be Dharmata: one is the view that it is Dharmata, and the other is to eliminate the obstacles of doubt about it. The first is: Laje Chenpo Dorje Pukpa said: "The appearance of the six realms of beings is not self-born, from the perspective of not abandoning, it is Dharmata, and from the perspective of not possessing, it is not Dharmata." That is to say, no matter how the appearance of the six realms of beings appears, it is the self-appearance of Dharmata, so it is called not abandoning. Just like this mistaken appearance, because it does not abide in its own continuum, it is called not possessing, it is said that this is distinguished from the perspective of giving names and meanings. Laje Chenpo Shak and Lopon Rinchenpa said: "Are all phenomena mind-nature? Because self-born wisdom is self-appearance, there is no phenomenon that is not Dharmata, the appearance of the six realms of beings is equally the self-appearance of Dharmata." This is also like the essence and categories of the above-mentioned basis, etc. There are three ways to eliminate the obstacles of doubt: one is to eliminate the faults established by thinking it is not Dharmata, the second is to state the faults again if it is not Dharmata, and the third is to determine that it is Dharmata. First, there will be no faults that contradict the scriptures and oral instructions, because saying it is not Dharmata is said from the perspective of the boundary of the Dharmata appearance not abiding and the mistake of not recognizing it. Therefore, it is said that appearance is Dharmata, as it is said in the Extensive Mother Sutra: "Form is Dharmata, as stated by the Venerable Subhuti, there is no contradiction." What is not contradictory? What is not contradictory, as stated by the Venerable Subhuti, there is no contradiction. From here to the Omniscient One, it is said in this way. It is also said in the Treasury of Reasoning: "The self-cognizance of meaning is one in essence, self-nature is direct perception, what is to be examined by reasoning? What other unseen part is there?" It is also said in the Sutra: "If appearance is not mantra." After that, it says: "Other than that is also secret."
Chinese
没有密咒。如果除此之外还有其他的密咒，那么一切都不会包含在法性中。一切的自性，不可见，也不是密咒。如果不可见是密咒，那么其他断灭者也会变成圆满正等觉的佛陀。因此，密咒是可见与不可见二者不二的。又，《楞伽经》的作者说：所谓的密咒，是脱离了可见与不可见二者，不执著于中观的自性，那就是真如。还有，《秘密藏续》中说：在“自己对自己的错误概念进行实践”之后，“没有其他任何动摇。错误概念的因果相续，也是无根源的法界刹那。完全清净的法界自性之相。”这样说。口诀是，《道次第》中说：“显现为境和识的，也是自生智慧的自显现耗尽。”还有，《拉善》中说：“非因缘所造的，金块所造的一切事物。”等等。第二，不会产生与理相违的过失。其中第一个是：六道众生会见到真谛。说的是从本性是这样的方式见到，还是带着决定的智慧见到？以前者为例，经中说：“当自生自明的显现显现时，就说见到了自生智慧。”还有，《龙钦》中说：“根识赤裸显现法性明，显现广大觉性之界。”如果见到，那么一切众生都会解脱，是这样说的吗？即使仅仅是见到，由于没有生起决定的智慧，也不会导致解脱，就像显现而不确定的知识一样。这样做了之后，有人问：见到本身需要生起决定的智慧吗？如果见到本身生起决定的智慧，那么就会产生诸如错误概念和错觉中断等过失。如果以后者为例，那么论证不成立，因为仅仅是见到，但没有确定。在《眼释》中说：“阿赖耶识的显现是二取的空性，虽然总是见到自相，但由于执着没有显现，就像眼睛看不见眼睛一样。”还有，《经道次第》中说：“三城中的众生，与方便一起。”
English
There are no mantras. If something other than that is a secret mantra, then everything will not be included in the nature of reality. The invisible nature of everything is also not a secret mantra. If the invisible is a secret mantra, then others who are cut off will also become perfectly enlightened Buddhas. Therefore, secret mantras are the non-duality of appearance and non-appearance. Also, the author of the Lankavatara Sutra says: The so-called secret mantra is that which is free from the nature of seeing and not seeing, and does not cling to the Middle Way, that is the suchness. Also, in the Guhyagarbha Tantra, it says: After "practicing oneself on one's own wrong concepts," "there is no other movement. The causal continuum of wrong concepts is also the rootless realm of an instant. The aspect of the completely pure realm itself." It is said like this. The instruction is, in the Lamrim it says: "That which appears as objects and consciousness is also the exhaustion of the self-appearance of self-born wisdom." Also, in Lashen it says: "All things made from gold nuggets that are not made by causes and conditions." and so on. Second, there will be no fault of contradicting reason. The first of these is: The six realms of beings will see the truth. Is it said that they see it from the way it is by nature, or is it said that they see it with definite wisdom? As for the former, the sutra says: "When the self-born, self-aware manifestation appears, it is said that the self-born wisdom is seen." Also, in Longchen it says: "The senses nakedly see the clear nature of reality, the appearance is the vast expanse of awareness." If they see it, then all sentient beings will be liberated, is that what is being said? Even if they only see it, since definite wisdom has not arisen, it will not lead to liberation, just like appearance without definite knowledge. After doing that, someone asks: Does seeing itself need to give rise to definite wisdom? If seeing itself gives rise to definite wisdom, then faults such as the interruption of wrong concepts and delusions will arise. If we take the latter case, then the argument is not established, because it is only seeing, but it has not been determined. In the Commentary on the Eye it says: "The appearance of the alaya is empty of the two, although the self-character is always seen, because it does not appear in clinging, it is not known like the eye cannot see the eye." Also, in the Sutra Lamrim it says: "The sentient beings of the three cities, together with the means."
Chinese
因为不住于任何处，即使见到真谛，也不能确定。见到也变得像没见到一样。如是说。第二，即使是法性，如果六道众生因为认识到它是法性而安住，那么就不会错乱，是这样说吗？或者因为不认识，所以不会错乱，是这样说吗？如果像前者那样，那么理由不成立，如前所述。如果像后者那样，那么不认识就是错乱的原因，这样错乱就不会断绝。那么，这个显现是自生的错乱显现，还是法性呢？这个显现本身就是法性自显，因为没有其他的遮遣，所以是法性，因为没有证悟，所以是错乱。也说了四句的道理。第三，不会有密咒没有定义这样的过失，因为这个显现是法性自显，没有偏颇。对于那些执着于境并且有偏见的人来说，它不是言语和行为的对象，所以称为秘密。如果证悟了它，那么一切功德都会产生，所以称为咒语。因此，没有不是密咒的。经中说：没有不被密咒遍及、不住于密咒、不成为密咒的。任何有缘获得不颠倒的密咒定义的人。所有的一切都变成了想要见到密咒的镜子，就像从佛到蠕虫，从天空到微尘，都清晰明亮地显现出来一样。如是说。第四，消除法性堕入生灭的过失，就像前面在空性的章节中所说的那样。第二个总义，如果不是法性，就会有与经、诀窍、理证三者相违的过失，经和诀窍就是前面所说的法性。理证有五种：如果显现不是法性，那么法性就会断绝，并且会成为有边际的，解脱也不会成立等等。并且，法性现证也会断绝，并且，一切智智也会变成错乱。第一，如果六道众生的显现不是法性，那么是空性还是不是空性？如果不是，那么显现和空性都不是法性，因此，法性就根本不成立。如果是，那么法性就会堕入断灭的边际，为什么不是显现而是空性呢？
English
Because it does not abide anywhere, even if one sees the truth, one cannot be certain. Seeing also becomes like not seeing. Thus it is said. Second, even if it is Dharmata, if the six realms of beings abide because they recognize it as Dharmata, then it is said that there will be no confusion, is that so? Or is it said that there will be no confusion because they do not recognize it? If it is like the former, then the reason is not established, as stated above. If it is like the latter, then not recognizing is the cause of confusion, so the fault of the cessation of confusion will not occur. So, is this appearance a self-arisen confused appearance or Dharmata? This appearance itself is the self-appearance of Dharmata, and because there is no other refutation, it is Dharmata, and because it is not realized, it is confusion. The reasoning of the four statements is also spoken. Third, there will be no fault of lacking the definition of mantra, because this appearance is the impartial self-appearance of Dharmata. Because it is not the object of speech and behavior for those who are attached to objects and have biases, it is called secret. If one realizes it, then all qualities will arise, so it is called mantra. Therefore, there is nothing that is not mantra. The sutra says: There is nothing that is not pervaded by mantra, does not abide in mantra, and does not become mantra. Whoever is fortunate enough to find the unerring definition of mantra. All things become a mirror for those who wish to see mantra, just as from the Buddha to the worm, from the sky to the atom, it is clearly and brightly revealed. Thus it is said. Fourth, the fault of Dharmata falling into arising and ceasing is eliminated, as explained in the previous section on emptiness. The second general meaning, if it is not Dharmata, there will be the fault of contradicting the three, scripture, key instructions and reasoning, the scripture and key instructions are those previously stated to be Dharmata. There are five types of reasoning: If appearance is not Dharmata, then Dharmata will be cut off, and it will become finite, and liberation will not be established, and so on. Also, the direct realization of Dharmata will be cut off, and the omniscient wisdom will also become confused. First, if the appearance of the six realms of beings is not Dharmata, then is it emptiness or not emptiness? If it is not, then both appearance and emptiness are not Dharmata, therefore, Dharmata is not at all true. If it is, then Dharmata will fall into the extreme of annihilation, why is it emptiness and not appearance?
Chinese
如果承认，那么就会产生顺世外道断灭论是真实的等等过失。第二，如果显现不是法性，那么空性也不是法性。如果承认，那么就会产生根本不可能存在法性等等过失。为什么呢？因为显现和空性本体是一样的缘故。如果说因没有成立，那么就会产生显现是实有自性的事物等等过失。如果说周遍没有成立，那么周遍因为显现和空性无二而成立，就像水中的月亮一样。还有，如果显现不是法性而是空性，那么是什么空呢？那么就会产生显现和法性是不同的。为什么呢？因为这个显现不是法性的缘故。如果承认，那么就会产生那个法性不是离边的过失。第三，如果六道轮回的显现不是法性，那么无论用经论和窍诀如何确定，也无法证悟法性本身，并且即使修持六道的道次第，解脱也会中断。如果承认，那么经论和窍诀所确定的就变得没有意义了。为什么呢？因为六道轮回的显现不是法性的缘故。如果说即使不是法性也能证悟，那么会怎么样呢？那么就会产生经论和窍诀成为破坏事物的，证悟不是真正的证悟而是邪见的过失。第四，如果显现不是法性，那么直接证悟和见到真谛将会中断。如果承认，那么修行佛法就变得没有意义了。为什么呢？因为显现不是法性的缘故。如果说即使显现不是法性，通过见到空性也能见到法性，那么就会产生因为是空性，所以连见者也没有的过失，并且从见到真谛以上的所有显现和行为都会变成错误的等等诸多过失。第五，如果显现不是法性而是错乱的，那么就会产生全知智慧也是错乱的等等诸多过失。因此，那些不认为显现是法性的人，是执着于片面的不了义，并且因为没有证悟法性的意义而陷入了宗派执着的牢笼。他们是不明白密宗的意趣，在黑暗中摸索，正如龙钦巴尊者所说： “不悟任运无偏故，生起见解诸多宗，心识未融于法故，平等边执成宗派。”